Sunday, 31 August 2008
What is a Mangina? Across the Anglosphere, everyone is acquainted with these limp excuses for men; in their eyes, women can do no wrong – they consider all women paragons of unassailable virtue, liberation and intellect. Indeed, these spineless pussies are usually more vociferous in their misandry and gynophilia than Anglo feminists.
Given their prominence in Anglo-American feminism, and their implacable resistance to our pan-Anglosphere resistance movement, the Anglo Mangina merits some analysis.
Far from being some kind of some enlightened, sympathetic modern figure, the Mangina is in fact a deeply conservative representative of traditional Anglo-Saxon attitudes. Unfortunately, this tradition is puritanical; consequently, the Anglo Mangina presents his absurd feminist opinions as some kind of 'revolutionary' agenda, when they are in fact the apotheosis of Anglo Tradition (as such). For his whole ‘women on pedestals’ agenda is Anglo to its backbone; and hearkens back centuries, to the puritan revolution of the late Seventeenth Century. Now, since Puritanism is at core an aversion to sensual pleasure, it gives women the tacit belief that, as ‘owners’ of sex in a repressive social context, they are entitled to ‘privileged’ treatment. This, of course, is why Anglo women are so singularly aloof, arrogant, and entitled; and why they seek to augment their new-found rights with traditional Anglo privileges (typically with great success).
Hence, by setting women atop Pedestals of Entitlement, the Anglo Mangina is in fact merely reinforcing the existing social order and its hegemonic assumptions, not coherently challenging them. Of course, masculinity is in short supply across the Anglosphere; the distinctive matriarchal nature of the Anglo-American hegemonic infrastructure ensures this, since males must defer to women in order to gain reproductive access. The Anglo Mangina closely conforms to this desultory archetype, debasing his male identity for the stilted promise of sexual favours. Again, the arrant hypocrisy of his position is paramount; for women have retained their pre-feminist sexual conservatism to manoeuvre our Mangina thus, confounding his principle assumption that feminism ‘changed’ them in some way.
I n all respects, then, our Anglo Mangina is an absurd anachronism; he is a faux revolutionary wholly entrapped in what he claims to oppose.